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Malachi Identifies Himself as a Part of the Priestly Family of Iddo.

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Person in the Bible

Melchizedek
Meeting of abraham and melchizadek.jpg

Coming together of Abraham and Melchizedek – by Dieric Bouts the Elder, 1464–1467
Priest and King of Salem
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In the Bible, Melchizedek (,[one] Hebrew: מַלְכִּי־צֶדֶק, malkī-ṣeḏeq , "king of righteousness" or "my king is righteousness"; Amharic: መልከ ጼዴቅ, malkī-ṣeḏeq ; Armenian: Մելքիսեդեք, Melkisetek ) besides transliterated Melchisedech or Malki Tzedek, was the king of Salem and priest of El Elyon (frequently translated every bit "virtually high God"). He is first mentioned in Genesis 14:18–20, where he brings out bread and wine and so blesses Abram and El Elyon.

In Christianity, co-ordinate to the Epistle to the Hebrews, Jesus Christ is identified as "Loftier priest forever in the order of Melchizedek", and then Jesus assumes the role of High Priest once and for all.

Chazalic literature — specifically Targum Jonathan, Targum Yerushalmi, and the Babylonian Talmud — presents the proper name מלכי־צדק) ) as a nickname title for Shem.[2]

Joseph Blenkinsopp has suggested that the story of Melchizedek is an informal insertion into the narration, possibly inserted in order to give validity to the priesthood and tithes connected with the 2d Temple. It has also been conjectured that the suffix Zedek may have been or get a reference to a Canaanite deity worshipped in pre-Israelite Jerusalem.[3] : 56–lx An Ugaritic reference older than 12th century BCE to a god named Ṣaduq ("righteousness") has also been found[four], a possible forerunner of Sydyk being included in personal names, given that Melchizedek came before Abram changed his name to Abraham in honour of the infant animal blood cede fertility pact to the "virtually High God" that revealed itself to him as a floating and smoking scarlet-burning urn.

Name [edit]

In the majority of Masoretic Hebrew texts the proper name is written every bit two words, Malḵi-ṣedeq מלכי־צדק ,[5] rendered in one word in both the Septuagint ( Μελχισεδέκ ) and Vulgate ( Melchisedech ). The Authorised King James Version of 1611 renders the name "Melchizedek" when translating from the Hebrew, and "Melchisedec" in the New Attestation.

The name is equanimous from the two elements: melek(h) , "rex", and ṣedeq , which ways either "righteousness"[six] or the proper name "Zedek".[seven] With the addition of the hiriq compaginis (-ī) indicating the archaic construct grade, malk-ī ways "rex of", so that the name literally translates to "rex of righteousness"[8] or "my king is Zedek",[7] indicating that he worshipped Zedek, a Canaanite deity worshipped in pre-Israelite Jerusalem.[three] : 58 The latter, however, is often dismissed, as the name Sydyk comes only from a Phoenician poet in Roman times.[ commendation needed ] Mainstream scholarly understanding of these names ("My King is Righteousness" and "My Lord is Righteousness" respectively) is that they refer to the concept of righteousness and not to a god.[nine]

The name is formed in parallel with Adoni-ṣedeq אדני־צדק , also a male monarch of Salem, mentioned in Joshua ten:ane–3), where the element malik ("king") is replaced past adon ("lord").[10] Parallel theophoric names, with Sedeq replaced past Yahu, are those of Malchijah and Adonijah, both biblical characters placed in the time of David.[eleven]

Hebrew Bible [edit]

Genesis fourteen [edit]

The narrative of Genesis fourteen is part of the larger story telling how Abram returns from defeating king Chedorlaomer and meets with Bera the king of Sodom,[12] at which point:

And Melchizedek king of Salem brought out bread and wine: and he was [is] the priest of the most high God. And he blessed him, and said, 'Blessed be Abram to the almost loftier God, possessor of heaven and earth, And blest be the near high God, which hath delivered thine enemies into thy manus'. And he gave him tithe from all.

Some textual critics classify the narration as not beingness derived from whatever of the usual pentateuchal sources.[13] It has been speculated that verses eighteen–20 (in which Melchizedek appears) are an informal insertion into the narration, every bit they interrupt the account of the meeting of Abraham with the king of Sodom.[fourteen] [3] : 56 In that location is no consensus on when or why the story might have been added. It may accept been inserted in guild to requite validity to the priesthood and tithes connected with the 2d Temple.[3] : 59–threescore It also may have been inserted to give validity to the superiority of the Zadokite priests over the Levite priests.[15]

Lebanese Protestant scholar Kamal Salibi (1929–2011) observes that Hebrew: ֹמַעֲשֵׂר, m'sr, which literally does hateful tenth, might more loosely be used to mean portion, and Hebrew: מִכֹּל, m-kl, or from all, might refer simply to food in the giver'south possession, then that the whole verse might mean He gave him a portion of food. [16]

Genesis 14:18 introduces Melchizedek a "Priest of the Nigh Loftier God" (El Elyon), a term which is re-used in 14:19, 20, 22. The term "Most Loftier" is used some other twenty times to refer to the God of State of israel in the Psalms. Giorgio Levi Della Vida (1944) suspects that this is a late development,[17] and Joseph Fitzmyer (1962) connects Genesis 14 with the mention of a god called "Most High," who may appear according to one of 3 possible translations of a 750 BC inscription institute at Al-Safirah in Syrian arab republic.[18] Remi Lack (1962) considers that the Genesis verses were taken over by Jewish redactor(s), for whom El was already identified with YHWH, El-Elyon became an epithet for the God of Israel.[19]

Tithe recipient [edit]

Due to an ambiguity in the Hebrew text, it is unclear who gave tithe to whom: Abram to Melchizedek, or Melchizedek to Abram: the verse in question states but, "And [he] gave him tithe from all" ( five-yiten-lo ma'aser mekol , ויתן לו מעשר מכל ). Most translations of this poesy preserve the ambiguity, "he gave to him", merely some modernistic translations brand explicit the mainstream interpretation of Abram being the giver and Melchizedek the recipient.[20] [21]

Targum Pseudo-Jonathan, the Volume of Jubilees, Josephus, Philo of Alexandria, and Rashi all read Abram as the giver of the tithe to Melchizedek.[22] [23] The Rogatchover Gaon, also agreement Abram to be the tithe giver, comments that the presented tithe was not a standard tithe (Maaser Rishon) as described in the Torah (given on an almanac basis), but was a former "tribute offering" (trumat ha-mekhes, תרומת המכס), such as Moses gave to God in Numbers 31:41.[24]

Expressing a kabbalistic point of view, the Zohar commentary to Genesis 14 cites Rabbi Yitzchak every bit saying that information technology was God who gave a tithe to Abram in the course of removing the Hebrew letter of the alphabet He from his own throne of glory and presenting it to the soul of Abram for his benefit.[25] Rabbi Meir Simcha of Dvinsk (1843–1926) interprets the phrase "And he gave him tithe from all" as a verbal continuation of Melchizedek's spoken communication, i.due east., Melchizedek exclaimed that God had chosen to gift Abram a 10th of God'due south possession of the entire homo race (consisting of 70 nations every bit described in Genesis) in the form of the seven nations of the land of Canaan, including the cities of Sodom that Abram succeeded in saving. Rabbi Meir Simcha argues that continued oral communication of this sort was a common form of prophetic expression.[26]

Hebrews Affiliate 7 verses 2 and 4 in the New Testament state that the patriarch Abraham gave a tenth of the spoil to Melchizedek.

Samaritan Pentateuch [edit]

The Samaritan Pentateuch reads שלמו (lit. "his peace" or in contextual flow "allied with him") in place of the Masoretic שלם (Salem), with addition of a letter ו (vav).

William F. Albright views the Samaritan diction as accurate[27] equally does the New American Bible[28] Regarding the residence of Malkizedek, Samaritan tradition identified a "Salem" equally a identify on the slopes of Mountain Gerizim which served as a blessing place of the children of Israel upon their initial crossing of the Jordan river.[ citation needed ] The Samaritans allocate Gerizim (and not Jerusalem) as the site intended for the Temple, and thus the "שלמו" text serves an obvious sectarian purpose. However, this practice is not solely associated with the Samaritans: the possessive suffix is also found in the 3rd- or second-century BC Book of Jubilees, and Greek possessive suffixes are even used in the Septuagint version of Genesis.[29]

Psalm 110 [edit]

The 2d and final Hebrew Bible mention of Melchizedek is in Psalm 110:4. The many translations that follow the Septuagint[30] translate it as:

The FiftyORD hath sworn, and will not repent: 'Thou art a priest for always after the manner of Melchizedek.' (JPS 1917)

Although the higher up is the traditional translation of the text, the Hebrew text can be interpreted in diverse ways, and the New Jewish Publication Society of America Tanakh, (1985 edition), for example, has:

Y'all are a priest forever, a rightful rex by My decree. (JPS 1985)

Another alternative keeps Melchizedek as a personal name but changes the identity of the person addressed: "You are a priest forever by my order (or 'on my account'), O Melchizedek" – here it is Melchizedek who is being addressed throughout the psalm.[31]

The majority of Chazalic literature attributes the chief graphic symbol of the psalm as King David[32] who was a "righteous male monarch" (מלכי צדק) of Salem and, like Melchizedek, had certain priest-like responsibilities, while the Babylonian Talmud understands the chapter every bit referring to Abram who was victorious in battling to save his nephew Lot and merited priesthood.[33] The Zohar defines the noted Melchizedek as referring to Ahron the Kohen Gadol (loftier priest).[34]

Psalm 110:4 is cited in the New Testament letter to the Hebrews as an indicator that Jesus, regarded in the letter of the alphabet as the Messiah, had a right to a priesthood pre-dating the Jewish Aaronic priesthood (Hebrews 5:five–6).

In Judaism [edit]

Hellenistic Judaism [edit]

Josephus refers to Melchizedek as a "Canaanite chief" in War of the Jews, but as a priest in Antiquities of the Jews.

Philo identifies Melchizedek with the Logos equally priest of God,[35] and honoured as an untutored priesthood.[36]

The 2d Volume of Enoch (also called "Slavonic Enoch") is apparently a Jewish sectarian work of the 1st century AD.[37] The terminal section of the work, the Exaltation of Melchizedek, tells how Melchizedek was born of a virgin, Sofonim (or Sopanima), the wife of Nir, a brother of Noah. The child came out from his mother after she had died and sat on the bed beside her corpse, already physically developed, clothed, speaking and blessing the Lord, and marked with the badge of priesthood. Xl days afterward, Melchizedek was taken by the archangel Gabriel (Michael in some manuscripts) to the Garden of Eden and was thus preserved from the Drench without having to be in Noah's Ark.[38] [39]

Dead Sea Scrolls [edit]

11Q13 (11QMelch) is a fragment of a text, dated to the cease of the second or start of the commencement century BC, about Melchizedek, found in Cave 11 at Qumran in the West Bank and part of the Expressionless Bounding main Scrolls. Melchizedek is seen as a divine being in the text and is referred to equally "El" or "Elohim", titles usually reserved for God.[40] Co-ordinate to the text, Melchizedek will proclaim the "Day of Atonement" and he will absolve for the people who are predestined to him. He likewise volition gauge the peoples.[41]

The Genesis Apocryphon (1QapGen) repeats information from Genesis.[42]

The Qumran Scrolls, also indicate that Melchizedek was used as a proper name of the Archangel Michael, interpreted as a heavenly priest; Michael as Melchi-zedek contrast with Belial, who is given the proper name of Melchi-resha "rex of wickedness".[43] The text of the Epistle to the Hebrews follows this interpretation in stating explicitly that the name in Greek translation (ἑρμηνευόμενος) means βασιλεὺς δικαιοσύνης ("male monarch of righteousness"), omitting translation of the possessive suffix; the same passage interprets Melchizedek's championship of rex of Salem as translating to βασιλεὺς εἰρήνης "king of peace", the context existence the presentation of Melchizedek's as an eternal priesthood associated with Jesus Christ (ἀφωμοιωμένος δὲ τῷ υἱῷ τοῦ θεοῦ μένει ἱερεὺς εἰς τὸ διηνεκές "made like unto the Son of God abideth a priest continually").[44]

[edit]

Hebrew-language Torah commentarians of the Rishonim era (11th to 15th centuries) have explained the (seemingly) abrupt intrusion of Melchizedek into the narration in various means; Hezekiah ben Manoah (c. 1250) points out that the following verses has Abraham refusing any of the king of Sodom'southward possessions[45] which, if non for the insertion of Melchizedek's hospitality, would prompt the query equally to where Abraham and his weary men got their refreshments from.[46] The Rashbam, Shmuel ben Meir (11th century), offers a similar explanation but varies past proverb that just Abram's men partook in the booty (originally belonging to the king of Sodom)[47] whereas the Melchizedek intrusion explains that Abram himself was sustained by Melchizedek since he refused to eat of the luxury of Sodom considering his Lord was of the non-material world.[48] Likewise, the commentary of Chaim ibn Attar (17th century) offers a iii-pronged slew of reasons for the Melchizedek insertion.[49]

In rabbinic literature [edit]

The narrative preceding Melchizedek's introduction presents a film of Melchizedek's involvement in the events of his era. The narration details Abram's rescue of his nephew Lot and his spectacular defeat of multiple kings, and goes on to define the meeting place of Melchizedek and Abram equally "Emek HaShaveh which is Emek HaMelech". The meeting site has been associated with Emek Yehoshaphat (the Valley of Josaphat).[50] Targum Onkelos describes the meeting location's size equally "a plot the size of a male monarch'due south Riis". Midrashic exegesis describes how a large grouping of governors and kings convened in unison to pay homage to the victor Abram and desired to make him a deity, at which betoken he declined, attributing his victory to God'southward might and will lone.[51]

The chronological work Seder ha-Dorot (published 1769) quotes that Melchizedek was the offset to initiate and complete a wall in circumference of the city,[52] and had to exit Salem to attain Abram and his men. Upon exiting Salem, he presented to them "bread and vino" with the intent to refresh them from their journey.[53] Bold the premise that Melchizedek was Shem, he would have been 465 years old at the time and Abram was 75 years of age.[52]

Chazalic literature unanimously identify Melchizedek as Shem son of Noah (Targum Yonathan to Genesis chap. 14, Genesis Rabbah 46:7, Babylonian Talmud to Tractate Nedarim 32b). The Talmud Bavli attributes him (Shem and his beth din court of justice) equally pioneers in banning prostitution (Avodah Zarah p. 36a).

There is, however, disagreement amongst Rishonim as to whether Salem was Melchizedek/Shem's allocated residence by his father Noah or whether he was a foreigner in Salem which was considered the rightful land of his blood brother Cham. The Ramban is of the opinion that the land was rightfully endemic and governed past the offspring of Cham, and explains that Melchizedek/Shem left his abode country and came to Salem equally a greenhorn wishing to serve God as a Kohen.[54] However, Rashi maintains that the state of Canaan was initially allotted to Shem, by Noah his begetter, and the offspring of Cham conquered the land past forced expansion.[55]

Transition of the Priesthood [edit]

Although Melchizedek is the outset person in the Torah to exist titled a Kohen (priest), the medrash records that he was preceded in priesthood (kehuna) by Adam.[56] Rabbinic commentarians to the Torah explain that Melchizedek – (sometimes associated with Shem) – was given the priesthood (Hebrew: kehuna) by receipt of his father Noah'southward blessing "Thou-d beatified Yefeth and will dwell in the firm of Shem";[57] i.east., he will merit to serve and host God as a Kohen.[58]

Torah Laws require that the Kohen (priest) must be a patrilineal descendant of a prior Kohen.[59] Leviticus Rabbah maintains that God intended to permanently bring forth the priesthood ("Kehuna") through Melchizedek's patrilineal descendants, merely since Melchizedek preceded Abram'south blessing to that of God,[60] God instead chose to bring the priesthood ("kehuna") forth from Abram's descendants.[61] As the text states in regard to Melchizedek; "and he is a Kohen",[62] meaning himself in the sectional sense and not his patrilineal descendants.[63]

The Ohr HaChayim commentary presents that God was not angered by Melchizedek'southward preceding Abram'due south approving to that of God, since Abram was rightfully deemed worthy of precedence for independently coming to recognize God amidst a world of Paganism, but Melchizedek willingly gave the priesthood to Abram upon recognizing his outstanding uniqueness and Godly character traits.[64]

Rabbinic government differ as to whether Kehuna was given to Abram there and then[65] or after the demise of Melchizedek.[66]

The Midrash records that Shem functioned every bit kohen gadol (high priest) in that he taught Torah to the Patriarchs before information technology was publicly given at Mount Sinai, while the official championship of High Priest was conferred upon Aaron after the erection of the Tabernacle.

Midrash text [edit]

The Midrash quotes multiple aspects of both Melchizedek and Abram; the Rabbis taught that Melchizedek acted as a priest and handed downwards Adam'southward robes to Abram (Numbers Rabbah 4:8).

Rabbi Isaac the Babylonian said that Melchizedek was born circumcised (Genesis Rabbah 43:half dozen). Melchizedek called Jerusalem "Salem." (Genesis Rabbah 56:x.) The Rabbis said that Melchizedek instructed Abram in the Torah. (Genesis Rabbah 43:6.) Rabbi Eleazar said that Melchizedek's schoolhouse was i of three places where the Holy Spirit (Ruach HaKodesh) manifested Himself (Babylonian Talmud Makkot 23b).

Rabbi Judah said in Rabbi Nehorai's proper noun that Melchizedek'due south blessing yielded prosperity for Abram, Isaac, and Jacob (Genesis Rabbah 43:8). Ephraim Miksha'ah the disciple of Rabbi Meir said in the latter's name that Tamar descended from Melchizedek (Genesis Rabbah 85:10).

Rabbi Hana bar Bizna citing Rabbi Simeon Hasida identified Melchizedek every bit one of the four craftsmen of whom Zechariah wrote in Zechariah 2:three. (Babylonian Talmud Sukkah 52b; see also Song of Songs Rabbah 2:33 (crediting Rabbi Berekiah in the proper noun of Rabbi Isaac).) The Talmud teaches that David wrote the Book of Psalms, including in it the work of the elders, including Melchizedek.[67]

Thus co-ordinate to Jewish legend, confusion over Melchizedek being both Rex and Priest is solved by knowing that Shem was also a progenitor of the Davidic Monarchy, which descended from both Judah and Tamar, who was sentenced to 'death past fire' when accused of committing prostitution as the girl of high priest Shem.[68]

In the Zohar [edit]

The Zohar (redacted by Moses de León c. 1290s) finds in "Melchizedek king of Salem" a reference to "the King Who rules with complete sovereignty". or according to another explanation, that "Melchizedek" alludes to the lower world and "rex of Salem" to the upper world (Zohar 1:86b–87a). The Zohar's commentary on Genesis 14 cites a Rabbi Yitzchak every bit saying that information technology was God who gave tithe to Abram in the form of removing the Hebrew letter He from his throne of glory and presenting information technology to the soul of Abram for his do good.[ citation needed ] The letter he is the alphabetic character God added to Abram's name to get "Abra-ha-chiliad" in Genesis.

In Christianity [edit]

In the New Testament, references to Melchizedek appear merely in the Epistle to the Hebrews, though these are extensive (Hebrews 5:half dozen, ten; 6:20; 7:1, 10, eleven, 15, 17, 21 KJV). Jesus Christ is there identified as a priest forever in the order of Melchizedek, quoting from Psalm 110:4.[69]

Association with the Messiah [edit]

The clan or identification of Melchizedek with the Messiah predates Christianity, developing in Jewish messianism of the 2nd Temple period.

A collection of early Gnostic scripts dating on or before the 4th century, discovered in 1945 and known equally the Nag Hammadi library, contains a tractate pertaining to Melchizedek. Here it is proposed that Melchizedek is Jesus Christ.[70] Melchizedek, as Jesus Christ, lives, preaches, dies and is resurrected, in a gnostic perspective. The Coming of the Son of God Melchizedek speaks of his return to bring peace, supported by God, and he is a priest-king who dispenses justice.[71]

The association with Christ is made explicit by the author of the Epistle to the Hebrews, where Melchizedek the "rex of righteousness" and "king of peace" is explicitly associated with the "eternal priesthood" of the Son of God.[72] The Christological interpretation of this Old Testament character being a prefiguration or prototype of the Christ has varied between Christian denominations. The Pelagians saw in Melchizedek just a human being who lived a perfect life.[73]

Typological clan of Jesus Christ with Old Attestation characters occurs frequently in the New Testament and in later Christian writings; thus, Jesus Christ is also associated with Adam (as the "New Adam") and with Abraham.[74] The breadstuff and wine offered past Melchizedek to Abraham has been interpreted by church building fathers including Clement of Alexandria every bit being a prefiguration of the Eucharist.[75]

Liturgical commemoration [edit]

Melchizedek is mentioned in the Roman Catechism, the Showtime Eucharistic Prayer of the Roman rite of the Catholic Church building, and also figures in the current Roman Martyrology as a celebration on Baronial 26.[76]

He is commemorated in the Eastern Orthodox Church on May 22,[77] and on the "Sunday of the Forefathers" (two Sundays before Christmas). In the Calendar of Saints of the Armenian Apostolic Church building Melkisetek (Armenian: Մելքիսեդեք, Melkisetek) is commemorated every bit one of the Holy Forefathers on July 26.

Protestantism [edit]

Traditional Protestant Christian denominations, post-obit Luther, teach that Melchizedek was a historical effigy and an archetype of Christ.[78]

Tremper Longman III notes that a popular agreement of the human relationship betwixt Melchizedek and Jesus is that Melchizedek is an Old Testament Christophany – in other words, that Melchizedek is Jesus.[79]

Latter Day Saint move [edit]

In the Latter Day Saint movement, the Book of Mormon makes reference to Melchizedek in (Alma 13:17–19). Co-ordinate to Encyclopædia Britannica, Joseph Smith "appointed his male followers to priesthoods, named for the biblical figures Melchizedek and Aaron, that were overseen by the office of High Priest", incorporating selected practices from the Hebrew Bible.[eighty] These priesthoods are laid out by Smith in (Doctrine and Covenants 107:one-2,4,6-ten,14,17-18,22,29,71,73,76) as well as more than twenty additional references in that work.

In Islam [edit]

Although Melchizedek is not referred to in the Quran, some take identified him with the effigy known as the Khidr. In Isma'ilism, Melchizedek (known as Malik as-Salām; lit. "King of Peace") is believed to take been the one to initiate Abraham into prophethood.[81] An Ismaili treatise dated to the 1300s proclaimed that Melchizedek would return post-obit the resurrection as a righteous judge and reveal the divine mysteries which the prophets have kept underground throughout the centuries.[82]

In modern culture [edit]

Melchizedek appears as a graphic symbol in Paulo Coelho'due south novel The Alchemist, where he guides the protagonist, Santiago. In Dickens' novel Dombey and Son, a small-scale grapheme, Mrs. MacStinger, attends an evangelical church building presided over by the Reverend Melchisedech Howler. Ii novels later, in Dour House, Dickens' lawyer character, Mr. Tulkinghorn, initially tells a debtor that he doesn't practice nib extensions in his practice, so, "You must go to Melchisedech'southward in Clifford'south Inn."

Run into likewise [edit]

  • Amraphel
  • Arioch
  • Rule of Melchizedek
  • Lech-Lecha
  • Melchisedechians
  • Righteous Priest
  • Zadok

References [edit]

  1. ^ English pronunciation according to the "Volume of Mormon Pronunciation Guide" (churchofjesuschrist.org; retrieved 2012-02-25), IPA-ified from «mĕl-kĭz´a-dĭk»
  2. ^ Targum Yonathan and Targum Yerushalmi to Bereishith 14:18–20. Talmud Bavli to tractate Nedarim 32b et al.
  3. ^ a b c d Blenkinsopp, Joseph (2015). Abraham: The Story of a Life. Wm. B. Eerdmans Publishing. p. 56. ISBN978-0-8028-7287-six.
  4. ^ "Matthews, Victoria Earle", African American Studies Center, Oxford University Press, 2005-04-07, retrieved 2022-01-31
  5. ^ [Minchath shai https://www.hebrewbooks.org/14036] to genesis (bereishith) fourteen:18–20
  6. ^ Strong's Cyclopedia no. 4428 and 6666.
  7. ^ a b van der Toorn, K.; et al. (1996). Lexicon of Deities and Demons in the Bible . Wm. B. Eerdmans Publishing. p. 560.
  8. ^ A Hebrew and English language Dictionary of the Old Testament with an appendix containing the Biblical Aramaic, written by Francis Brown, Samuel Rolles Driver and Charles Augustus Briggs, based on the Hebrew lexicon of Wilhelm Gesenius equally translated past Edward Robinson, Oxford: The Clarendon Press, 1906, p. 575.
  9. ^ Geoffrey W. Bromiley ed., The International Standard Bible Encyclopedia, Wm. B. Eerdmans Publishing, 1994, entries Melchizedek, Adoni-zedek
  10. ^ Ramban, bereishith chap. 14, opines that the name implies "my king is tzedek", based on the notion that the city of Salem is associated with the attribute of righteousness.
  11. ^ The Cambridge Bible for Schools and Colleges at Google Books
  12. ^ Genesis 14:17–24 see beneath
  13. ^ Speiser, E. A. "Genesis. Introduction, translation, and notes" (AB 1; Garden Urban center 1964) p. 105; Von Rad, "Genesis", pp. 170, 174; Noth, Martin. "A History of Pentateuchal Traditions" (Englewood Cliffs 1972) p. 28, n. 84.
  14. ^ Gunkel, Hermann. Genesis (Göttingen 1922) pp. 284–v
  15. ^ Merriam-Webster's Encyclopedia of Globe Religions. Encyclopaedia Britannica Publishers, Inc. Staff. 1999. p. 708. ISBN9780877790440.
  16. ^ Kamal Salibi, The Bible Came from Arabia Jonathan Cape, 1985, chapter 12
  17. ^ Della Vida, 1000. Levi. "El Elyon in Genesis 14:18–20", JBL 63 (1944) pp. ane–nine
  18. ^ Fitzmyer, J. A. The Aramaic Inscriptions of Sefire, Revised Edition (Bibor 19A; Rome 1995) pp. 41, 75
  19. ^ Lack, R. "Les origines de Elyon, le Très-Haut, dans la tradition cultuelle d'Israel", CBQ 24 (1962) pp. 44–64
  20. ^ Change, Robert (2004). The V Books of Moses . W. W. Norton & Co. p. 70. ISBN0-393-01955-1. Employment of the verb without a subject, not uncommon in biblical usage, occurs at the end of verse 20, where the Hebrew does not country what the context implies, that information technology is Abram who gives the tithe.
  21. ^ The Revised English Bible . Oxford University Press, Cambridge University Press. 1989. p. eleven.
  22. ^ Hayward, C. T. Robert (2010). Targums and the manual of scripture into Judaism and Christianity. Koninklijke Brill NV. p. 15. Targum Pseudo-Jonathan makes information technology clear that Abraham paid tithes to Melchizedek, every bit does the interpretation adopted by Jub. 13.25–27; Josephus Ant. 1.181; Philo Cong. 93, 99; and, of course, the epistle to the Hebrews [7:4].
  23. ^ Herczeg, Yisrael Isser Zvi (1995). The Torah: With Rashi's Commentary Translated, Annotated, and Elucidated. Mesorah Publications. p. 140.
  24. ^ Rogatchover Gaon. Tzafnat Paaneach al HaTorah. commentary on Gen. fourteen
  25. ^ Zohar Chodosh to Bereishit chap. 14 (the Zohar text, however, does not state that a proper noun alter to "Abra-ha-m" occurred at this indicate).
  26. ^ i.e. beginning in a form of talking to the person direct and catastrophe the spoken language equally speaking for the recipient – Meshech Chochma to Bereishit chap. 14
  27. ^ Albright reads melek shelomo (מלך-שלמו), "of his peace", instead of melek Salem, "king of Jerusalem", brought out staff of life and vino..." Albright, W. F. "Abram the Hebrew: A New Archaeological Interpretation", BASOR 163 (1961) 36–54, esp. 52.
  28. ^ New American Bible (1980), Genesis 14, fn.v
  29. ^ James Fifty. Kugel, Traditions of the Bible, pp. 283–4
  30. ^ such every bit the Vulgate, KJV 1611, JPS 1917
  31. ^ Kugel, James L. Traditions of the Bible, pp. 278–9
  32. ^ based on the text שב לימיני with "Yemini" referring either to King Saul of the tribe of Benjamin (Binyamin) whom David was careful not to overthrow or to the Torah (as per information technology existence referred to every bit "from his right hand – a burn down of organized religion to them" –Deuteronomy) – Targum Yonathan to Psalm 110
  33. ^ Babylonian Talmud to Nedarim, p. 32
  34. ^ zohar vol. 3 p. 53b
  35. ^ Jutta Leonhardt Jewish worship in Philo of Alexandria 2001 p216 "IIl 82 Philo besides identifies Melchizedek with the Logos as priest of God. Thus Melchizedek, Although Philo interprets the Jewish get-go-fruit offering and quotes the Jewish laws, the general context is however Cain's cede."
  36. ^ Fred Fifty. Horton The Melchizedek Tradition: A Critical Examination of the Sources 2005 p170 "In the Genesis Apocryphon Melchizedek is brought into connection with Jerusalem (as he is later in Josephus), and in Philo Melchizedek is honored every bit the owner of an unlearned and untutored priesthood, indeed as a representation"
  37. ^ Harry Alan Hahne (2006). Corruption and Redemption of Creation: the Natural Earth in Romans 8.19–22 and Jewish Apocalyptic Literature. p. 83. ISBN0-567-03055-5.
  38. ^ two Enoch, Chapters 69–72
  39. ^ Morfill, Due west R (translator). The Book of the Secrets of Enoch.
  40. ^ Sumner, Paul (Feb 25, 2010). "Melchizedek: Angel, Man or Messiah?". Hebrew Streams . Retrieved September 9, 2020.
  41. ^ Wise, Abegg, Cook (1996). The Dead Sea Scrolls: a New Translation . {{cite book}}: CS1 maint: multiple names: authors list (link)
  42. ^ The Melchizedek Tradition: A Disquisitional Examination of the Sources p. 85 Fred L. Horton – 2005 "Interestingly enough, we run into that the Genesis Apocryphon offers no unique information well-nigh Melchizedek. Josephus gives three items of data not constitute in the other sources, and Philo four."
  43. ^ Pearson, Birger A. (2003). "Melchizedek in Early Judaism, Christianity and Gnosticism". In Stone, Michael Due east.; Bergren, Theodore A. (eds.). Biblical Figures Exterior the Bible. p. 181. ISBN978-1-56338-411-0. Gareth Lee Cockerill, The Epistle to the Hebrews, vol. 29 of The New International Commentary on the New Testament Writer, Wm. B. Eerdmans Publishing, 2012, 298f. (fn. 14).
  44. ^ Willard M. Swartley, Covenant of Peace, Wm. B. Eerdmans Publishing, 2006, p. 255. Gary Staats, A Christological Commentary on Hebrews (2012), p. 71: "[The writer of Hebrews] is identifying Melchizedek every bit a king of righteousness and a king of peace. He thus becomes a cute blazon of Jesus Christ who is too the terminal King of righteousness and the final King of peace."
  45. ^ "if from a string and until a shoe string" – Bereishith fourteen:23
  46. ^ Chizkuni to Bereishith xiv:eighteen
  47. ^ And the king of Sodom said to Abram, "Requite me the persons, but take the goods for yourself." But Abram said to the king of Sodom, "I have lifted my hand to the Lord, God Virtually Loftier, Possessor of heaven and earth, that I would not take a thread or a sandal strap or anything that is yours, lest yous should say, 'I have made Abram rich.' I will take cypher but what the immature men take eaten, and the share of the men who went with me. Allow Aner, Eshcol, and Mamre take their share."Genesis xiv:21-24>as the later on poetry reads "aside..for what the young men consumed" – Bereishith 14:24
  48. ^ Rashbam to Bereishith 1418
  49. ^ run across ohr hachayim to Bereishit 14:18
  50. ^ Machzor Vitry to Pirkei Avoth 4:22
  51. ^ Rashi to genesis 14:17, quoting medrash aggadahauthored by Rabbi Moshe HaDarshan. Medrash Rabbah
  52. ^ a b seder hadoroth p. 9b.
  53. ^ malbim to genesis chap. 14
  54. ^ Ramban to Bereishith 14:18
  55. ^ Rashi (based on Sifra) to Bereishith 12:6
  56. ^ introduction to Torath HaKohanim (One thousand. Rizikoff)
  57. ^ Genesis nine:27
  58. ^ Maharzav (Rabbi Zev Wolf Einhorn; ?–1862; Lithuania), to Leviticus Rabbah 25:6
  59. ^ Bamidbar 18:seven. The Chizkuni to Leviticus reasons that since the kohen father of the household naturally instills in his children the duties of Kehuna from nascence and onward making them successful at their Kohanic duties
  60. ^ In Gen. fourteen:19–20, a precedence not befitting a kohen who is to exist of total service to God – Eitz Yosef to Leviticu Rabbah 25:6.
  61. ^ Rabbi Zechariah, quoting Rabbi Ishmael; Leviticus Rabbah 25:6, Babylonian Talmud to Nedarim 32b. Zohar vol. 1 p. 86b.
  62. ^ in Hebrew; "והוא כהן" – Genesis fourteen
  63. ^ Ohr HaChayim (Rabbi Chaim ben Attar 1696–1742, Morocco) to Genesis xiv:18 (kickoff explanation). Eitz Yosef commentary to Leviticus Rabbah 25:6. Zohar vol. ane p. 86b
  64. ^ Ohr HaChaim to Bereishith 14:18
  65. ^ Maharzav (Z. 5. Einhorn) to Leviticus Rabbah 25:half-dozen (since Abraham'southward demise preceded Shem's by 35 years)
  66. ^ this latter opinion being of the Eitz Yosef commentary to Vayikra Rabbah 25:6
  67. ^ (in Psalm 110). (Babylonian Talmud Baba Batra 14b–15a.)
  68. ^ Ginzberg, Louis (1909). The Legends of the Jews Volume Three: Judah and His Sons (translated by Henrietta Szold) Philadelphia: Jewish Publication Guild.
  69. ^ Hebrews 5:6
  70. ^ Robinson, James Thou (translator) (1978). The Nag Hammadi Library in English.
  71. ^ Text of the tractate: http://world wide web.gnosis.org/naghamm/melchiz.html
  72. ^ Gareth Lee Cockerill, "The Epistle to the Hebrews", vol. 29 of The New International Commentary on the New Testament. Wm. B. Eerdmans Publishing, 2012, 298f. (fn. 14). Willard Thou. Swartley, Covenant of Peace, Wm. B. Eerdmans Publishing, 2006, p. 255. Gary Staats, A Christological Commentary on Hebrews (2012), p. 71: "[The writer of Hebrews] is identifying Melchizedek as a king of righteousness and a rex of peace. He thus becomes a cute blazon of Jesus Christ who is also the final Rex of righteousness and the final King of peace."
  73. ^ Philip Edgcumbe Hughes, A Commentary on the Epistle to the Hebrews p. 244
  74. ^ "Jesus Christ is non just typologically linked with the priestly guild of Melchizedek, but fulfills and supersedes Melchizedek'south person and role" Willard M. Swartley, Covenant of Peace, Wm. B. Eerdmans Publishing, 2006, p. 255f.
  75. ^ "Christ, Melchizedek, and the Eucharistic Sacrifice". 3 September 2018.
  76. ^ Martyrologium Romanum ex Decreto Sacrosancti Concilii Oecumenici Vaticani Two instauratum, auctoritate Ioannis Pauli Pp. II promulgatum, editio [typica] altera, Typis vaticanis, [2004], p. 476.
  77. ^ May 22/June four Archived 2014-08-22 at the Wayback Machine. Orthodox Agenda (Provaslavie.ru).
  78. ^ Luther'southward works: First lectures on the Psalms II, Psalms 76-126 Martin Luther, Hilton C. Oswald – 1976 "After the guild of Melchizedek, which is understood, first, in accordance with the proper name. ... Therefore He is the true Melchizedek. Second, this is understood in accordance with the part, because Melchizedek offered the bread and wine"
  79. ^ Longman, Tremper (2005). How To Read Genesis. p. 172. ISBN9780830875603.
  80. ^ Bushman, Richard L. (25 April 2017). "Joseph Smith — American religious leader (1805–1844)". Encyclopedia Britannica . Retrieved xxx May 2017. He appointed his male person followers to priesthoods, named for the biblical figures Melchizedek and Aaron, that were overseen by the role of High Priest.
  81. ^ "Earth OF Faith: THE IMAM'S DA'IS AND THE ISMAILI DA'WAH". March 28, 2018. Retrieved Nov 12, 2018.
  82. ^ Livingstone, David (2002). The Dying God: The Hidden History of Western Civilisation. p. 260. ISBN0595231993.

Further reading [edit]

  • Dallmann, Robert W. (2013). Melchisedec: A Grapheme Study. Niagara Falls, NY: ChristLife. ISBN9780991489114.
  • Horton, Fred L. (1976). The Melchizedek Tradition: A Critical Examination of the Sources to the 5th Century A.D. and in the Epistle to the Hebrews. Cambridge: Cambridge Academy Press.
  • Kugel, James L. (1998). "Melchizedek". Traditions of the Bible: A Guide to the Bible as It Was at the Start of the Common Era. Cambridge: Harvard University Printing. pp. 275–93. ISBN0-674-79151-vii.
  • "Priesthood of Melchizedek". Let Us Reason Ministries. 2009.
  • Manzi, Franco (1997). Melchisedek e fifty'angelologia nell'Epistola agli Ebrei e a Qumran. Rome: Editrice Pontificio Istituto Biblico. p. 433. ISBN978-88-7653-136-one.
  • Mathews, Joshua One thousand. (2013). Melchizedek'southward Alternative Priestly Club: A Compositional Analysis of Genesis 14:xviii–20 and Its Echoes Throughout the Tanak. Winona Lake, IN: Eisenbrauns. ISBN978-1-57506-820-6.

External links [edit]

  • Chisholm, Hugh, ed. (1911). "Melchizedek". Encyclopædia Britannica (11th ed.). Cambridge University Press.

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Source: https://en.wikipedia.org/wiki/Melchizedek

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